Wednesday 30 July 2014

Why Did God Create the World? Part 5

Photo: • यदि कोई कहे कि ईश्वर तो निर्गुण और निर्विशेष है, वह तुमसे प्रेम कैसे करेगा ? तो साधक को कह देना चाहिए कि ‘भाई ! मुझे तो ऐसे ईश्वर की आवश्यकता नहीं है, मुझे तो वह ईश्वर चाहिए जो पतित-से-पतित प्राणी से प्रेम करता है | जो परम दयालु और सबका सुहृद है | अपने प्रेमियों को प्रेम का रस देने के लिए ही अवतार लेकर नाना प्रकार की लीला करता है’ |

अवतार लेना हमलोगों की भांति कर्मवश जन्म लेना नहीं है, भगवान् का अवतार लेने का मतलब प्रकट होना है | उनका शरीर त्रिगुण माया का कार्य नहीं होता; किन्तु परम दिव्य चिन्मय होता है |

• यदि भगवान् बिना हेतु के दया करनेवाले और पतितपावन नहीं होते तो उनको कोई प्राप्त ही नहीं कर सकता; क्योंकि संसार में कौन ऐसा प्राणी है जो पतित न हो | कोई नहीं कह सकता कि मैं पतित नहीं हूँ | पतित का अर्थ है अपनी जगह पर ठीक-ठीक न रहनेवाला | इस दृष्टि से हरेक मनुष्य पतित है |.....अतः साधक को चाहिए कि अपने को पतितजानकर और भगवान् को पतितपावन मानकर अपने को समर्पण कर दे | सर्वतोभाव से उनका हो जाय | तभी चित्त शुद्ध होगा |

• भगवान् उसी पतित को मिलते हैं, जो पतित नहीं रहना चाहता अर्थात् पुनः पाप नहीं करना चाहता | ऐसे साधक को भगवान् परम पवित्र बनाकर अपना लेते हैं, परन्तु जिसको अपने पापों का पश्चात्ताप नहीं है, जो उनको छोड़ना नहीं चाहता उसे भगवान् नहीं मिलते | वैसे ही जिसको अपने गुणों का अभिमान होता है, उसे भी नहीं मिलते | साथ ही यह भी बात है कि जबतक साधक के मन में किसी दूसरी वस्तु की चाह रहती है, तबतक भगवान् नहीं मिलते |

Om Namah Shivay

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Why Did God Create the World?

Part 5

But why does the mind project the dream world? We may give many reasons for the same, but finally we would come to the conclusion that it is the nature of the mind to do so.

Why does fire burn? What is its motive behind burning? Because, it is its nature to do so. In the cause-effect chain one ultimately comes to the conclusion that the Truth/God projects the world because it is its nature to do so.

Devasya esa svabhavastu aptkamasya ka spriha

It is the nature of the Truth (to project the world) as the fulfilled(Infinite) can have no craving (desire to create out of incompleteness).

If the world is an appearance, it cannot be real. But it is experienced, so it cannot be totally unreal. Then what is it, real or unreal? Also it does not seem to satisfy us that the purpose of creating the world is that it is the nature of the Truth to do so. Could this be explained differently?

True. The world cannot be absolutely real as the real (sic) is that which is always present. The world gets negated in our deep sleep state. Also the world cannot be totally unreal (asat) as it is experienced by us. It is only relatively real (mithya) and therefore an appearance. Then what is absolutely real? “I” the experiencer of the world never gets negated . I can never experience my absence. Hence the Self alone is absolutely real. Vedanta says that you (not as a name and form) as pure Existence are the cause of the world, you have within you all the answers about creation. Enquire deeply and discover that Truth, all else will become clear. Do not wait for answers from others.

It is said that all that there is in the totality exists also in the individual (yatha pinde tatha brahmande). So let us think how we create anything. Initially we become conscious of our potential to create. Once we are aware of our ability we cannot help but express it. When a child realizes that it can talk, it prattles on endlessly without purpose. Having expressed our creative ability we identify with it, get attached and then suffer, e.g. a child is born I call it my child, get attached to it and then suffer. For example, I perchance become aware that I can sing. Initially I sing in the bathroom for the sheer joy of it. Later I sing to others and once I become a professional, I seek applause and money, where once I sought neither. For example I become rich and realize that I can build my own house. I plan and build one. I start living in it and then become a householder. That is, one who is held by his house! I become a prisoner of my own creation.

Om Namah Shivay

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